Topical Studies
What the Bible says about
Revolt
(From Forerunner Commentary)
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Genesis 10:8-12
The name Nimrod means "rebellion" or "let us revolt." At the heart of a rebel or revolutionary—one who seeks to change the present order through his own means—is the desire to rule. Satan, the original rebel, was not merely displeased with God—he wanted to replace Him. A rebel is known for asserting his position, his displeasure, his ideas, and ultimately his own authority. He seeks preeminence. His trail is littered with division and destruction rather than peace and stability. Rather than allowing God to govern in His own creation—physical or spiritual—and direct events according to what He knows will be best, the rebel takes matters into his own hands with an unshakable faith in his own efforts and abilities. Rebellion and revolution are not just about change, but change with an eye toward establishing a replacement leadership. Indeed, Nimrod was the leader of a revolt against God, not militarily, but culturally and spiritually through the Babylonian system that has its roots in him. The Bible says that rebellion, and all it implies, "is as the sin of witchcraft" (I Samuel 15:23). It also warns "not [to] associate with those given to change" (Proverbs 24:21), implying a change in leadership, and especially in circumstances that God has ordained, for "an evil man seeks only rebellion; therefore a cruel messenger will be sent against him" (Proverbs 17:11). The fact that Nimrod was a "mighty hunter" against God (Genesis 10:9) could have two different meanings. On the one hand, some scholars postulate that Nimrod's skill in dealing with wild animals led to various peoples flocking to his banner. His promise of protection and security from harm persuaded the residents of the land to submit to him: Nimrod, like other great kings of Mesopotamian lands, was a mighty hunter, possibly the mightiest and the prototype of them all, since to his name had attached itself the proverb: "Like Nimrod a mighty hunter before Yahweh" (Genesis 10:9). In the primitive days of Mesopotamia, as also in Palestine, wild animals were so numerous that they became a menace to life and property (Exodus 23:29; Leviticus 26:22); therefore the king as benefactor and protector of his people hunted these wild beasts. (International Standard Bible Encyclopedia) A second possibility is that Nimrod did not hunt animals at all, but that his prey was other human beings. Genesis 10:9 makes no mention of animals, but instead deals with Nimrod's character and moral base—something about his character was very contrary to God! He may have been one of the nephilim, one of the cultural giants who were "men of renown" or "men of name," signifying reputation (Genesis 6:4). Unwilling to brook any opposition, the "mighty hunter" would have hunted the other leaders of his time who were influential or mighty. A common element connects these two possibilities: Nimrod's narcissism. Whether he gained a following through promising protection and security or he aggressively hunted the competition, what is revealed is his striving to be on top. Sadly, most people went along with it. People like to be associated with success, with popular movements, with momentum. Nothing attracts people like the appearance of greatness and accomplishment. Nimrod certainly accomplished a great deal, as he has the founding of at least eight cities to his credit (Genesis 10:10-12). Indeed, one of them, Babel, was the site of the infamous tower of the same name. The project began as a means to protect against calamity—specifically an act of God. Genesis 11:4 records that the people of Shinar built a tower to "make a name" for themselves. Their solution to the threat of being scattered was to band together in a grand project that would ensure their viability. This, too, was likely done under the premise of providing protection—from another flood, if nothing else. The construction was not done to honor or glorify God, but for their own indulgence. Name here means "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." It contains the idea of a "definite and conspicuous position." They were not concerned about their standing with God, but only about their legacy! God's response to those who sought a name for themselves was the very thing they were trying to protect against: scattering (Genesis 11:8-9). God's scattering at Babel was so thorough that it exists to this day! "For who can make straight what He has made crooked?" (Ecclesiastes 7:13). Nimrod's tale is one of arrogance and blindness. He did not use his leadership abilities and aptitudes constructively but for self-exaltation and the pursuit of preeminence. His competitiveness may have gained him subjects but always at the expense of someone else. He was not afraid to step on others as he fought his way to the top. His central thought was not what God was doing but what he was doing. He foolishly promised protection to those who would throw their lot in with him—something only God can guarantee! His "salvation through association," though it sounded nice, was deceptive and could only disappoint.
David C. Grabbe
Coattails
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Romans 3:20
Presumptuous sins are normally committed by those who know better but willfully commit them anyway. The Hebrew word describing these sins, pesha' (Strong's #6588), is translated as "transgress," "transgressions," "transgressors," or "transgressed" many times. The word contains a sense of expansion, of breaking away, or of continuousness, thus leading to its meaning "to revolt or rebel." It is translated as "transgressions" (plural) 48 times in the Old Testament, and interestingly, ten of those 48 occurrences—almost 20% of them—are in one book: Amos, which prophetically describes modern Israel. Notice Amos 1:3: "Thus says the LORD: 'For three transgressions [pesha'] of Damascus, and for four, I will not turn away its punishment, because they have threshed Gilead with implements of iron.'" It may be surprising to realize that God makes this charge against a Gentile nation—those who are supposedly without the law and therefore somewhat excusable. Yet He charges them with "transgressions"—rebellion. In other words, on some level, they really did know better. God's charge indicates a sin so bold, so vicious, so in-your-face, and so continuous in its revolting attitude that it cannot be passed over on the basis of ignorance or inadvertence. Of special note in this level of sin is its continuous nature. In other words, the sinner is not really fighting it. I Kings 12:19 says, "So Israel has been in rebellion against the house of David to this day." "In rebellion" is translated from pâsha', the root of pesha'. Amos 2:4-6 carries God's charge against both Israel and Judah: Thus says the LORD: "For three transgressions [pesha'] of Judah, and for four, I will not turn away its punishment, because they have despised the law of the LORD, and have not kept His commandments. Their lies lead them astray, lies after which their fathers walked. But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem." Thus says the LORD: "For three transgressions [pesha'] of Israel, and for four, I will not turn away its punishment, because they sell the righteous for silver, and the poor for a pair of sandals." In contrast to the Gentiles, it is not so much the vicious intensity of Judah's and Israel's sins, but their continuous, revolting, grasping nature that so incenses God. In other words, the Israelitish people give every impression from their long history that they made little or no effort to stop sinning. Israel's problem is not so much an in-your-face willfulness, but a persistent, casual, hardheaded, self-centered, "I'll take care of it later" attitude.
John W. Ritenbaugh
Sin, Christians, and the Fear of God
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2 Thessalonians 2:3
Biblically, apostasy is rebellion against God or the abandonment of faith in God by those once enlightened by the truth. In the Old Testament, it always relates to rebellion against God. In Israel, apostasy was a capital offense. One who sacrificed to another god was to be stoned to death (Deuteronomy 17:2-7). If an entire city was implicated, its inhabitants were to be killed, and the city and its contents were burned and reduced to rubble (Deuteronomy 13:13-18). Incitement to apostasy was also to be punishable by death (verses 2-12). Anyone who gave his offspring to another god was to be stoned to death (Leviticus 20:2-3). In the New Testament, apostasy picks up the added meaning of "defection from the truth." The Greek word apostasia occurs in only two places: Acts 21:21 as "forsake," and II Thessalonians 2:3 as "falling away." In classical Greek, apostasia is a technical term for political revolt, defection, or rebellion, as in the Old Testament. Other words and phrases in the New Testament also express the idea of apostasy: "fall away," "lead away," "drawn away," "depart from the faith," "follow destructive ways." All refer to rebelling against God and rejecting the truth. God's church is cautioned to beware of the danger of apostasy. II Thessalonians 2:1-3 records Paul's prediction of apostasy from the truth, and Galatians 1:6 contains his amazement that it had begun so soon. A persistent danger to the church, falling away is prophesied to increase in the latter days. Paul warns us not to be deceived by any means, warning that apostasy must come before the return of Christ. Though apostasy occurs constantly, not until recently has it happened so extensively in God's church. I Timothy 4:1-2 warns that Satan's influence can lead to apostasy: ". . . in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons." False teachers encourage apostasy by seducing Christians from the purity of the word to other gospels. Peter tells us it was happening in his time: "[T]here will be false teachers among you. . . . And many will follow their destructive ways" (II Peter 2:1-3). Apostasy is encouraged by false brethren. Today, some among the churches of God have their own agendas, promoting false ideas to the brethren and causing confusion (Galatians 2:4). A person who draws people away from the truth is self-seeking and full of pride. Peter also warns us not to be led away by such wicked apostates (II Peter 3:17). Apostasy increases in times of persecution (Matthew 24:9-10). The persecution of early Christians forced many to deny the faith and to offer incense to a heathen deity or to blaspheme the name of Christ. Apostasy can be caused by temptation. The Parable of the Sower mentions how those without a solid foundation in the truth believe only for a while, and in time of temptation fall away (Luke 8:13). Happy with the truth at first, they become discontent when it does not fit their lifestyles. Worldliness brings about apostasy. In James 4:4, James refers to anyone who is unfaithful to their covenant with God by neglecting their duty to Him and yielding themselves to the indulgence of their own lusts and passions. We, in effect, break our marriage covenant with God if we love the world more than we love Him (see I John 2:15). Apostasy due to worldliness consists of setting our hearts on amusement and gratification, in conforming to them, and in making them the object of our pursuit with the same spirit with which the world seeks them. Without a staunch resistance to the world's enticements, it is just as easy for a believer to be a friend of the world as for an unbeliever. Unfaithfulness or unbelief brings about apostasy. Faithlessness leads to an evil heart of rebellion against God. The author of Hebrews refers to this as "an evil heart of unbelief in departing from the living God" (Hebrews 3:12-13), and later writes, "But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him" (Hebrews 11:6). Faithlessness, rebellion, and defection from the truth are forms of apostasy. When a person apostatizes, he tramples underfoot his Savior Jesus Christ, who died so that our sins could be forgiven (Hebrews 10:28-36). Faith, obedience, and loyalty to God make it impossible for the seed of apostasy to germinate and develop into rebellion. God encourages us to endure the bombardment of heresy and to stand firm, doing His will and not our own. The faithful listed in Hebrews 11 avoided apostasy by faith and obedience (Hebrews 11:33-40; 12:1-2). We should, therefore, take to heart the advice found in Hebrews 10:36: "For you have need of endurance, so that after you have done the will of God, you may receive the promise." And so, as Christian soldiers, we can follow our Captain into battle against the enemy.
Martin G. Collins
Apostasy and Faith
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Find more Bible verses about Revolt:
Revolt {Nave's}
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